A SERMON PREACHED AT HARTFORD Assises, March. 14. 1616. I Being vnknowne in this place, and vnexpected of this people, ye may speake that phrase to mee, which the King did to his Guest, Matth. 22. 12. Friend how commest thou hither? I answere:
A SERMON PREACHED AT HARTFORD Assizes, March. 14. 1616. I Being unknown in this place, and unexpected of this people, you may speak that phrase to me, which the King did to his Guest, Matthew 22. 12. Friend how Comest thou hither? I answer:
Nor come I from the East, as the wise men did, Mat. 2. 11. to present you with gold, and to bring you golden presents: Neither come I from the West, as the violent winde did, Exod. 10. 19. to blow away the contentious grasse-hoppers of this corrupt generation: (It must be Virga reformantis, not Verbum informantis, the sword of the potent Magistrate, not the word of the poore Minister, which must bring that noble act to passe.) But I come from whence promotion commeth, Psalm. 75. 6. Neither from the East, nor from the West, nor from the South; but from the Lord.
Nor come I from the East, as the wise men did, Mathew 2. 11. to present you with gold, and to bring you golden presents: Neither come I from the West, as the violent wind did, Exod 10. 19. to blow away the contentious grasshoppers of this corrupt generation: (It must be Virga reformantis, not Verbum informantis, the sword of the potent Magistrate, not the word of the poor Minister, which must bring that noble act to pass.) But I come from whence promotion comes, Psalm. 75. 6. Neither from the East, nor from the West, nor from the South; but from the Lord.
Therefore, harken to me you men of Israell, that God may hearken vnto you. I bring you a message from the Lord: the Lord make it honourable vnto him, and profitable vnto you.
Therefore, harken to me you men of Israel, that God may harken unto you. I bring you a message from the Lord: the Lord make it honourable unto him, and profitable unto you.
My message which I bring to you, is part of Moses his message which he brought from Sinai to the people of Israell, as it is written in the 20. chapter of Exodus.
My message which I bring to you, is part of Moses his message which he brought from Sinai to the people of Israel, as it is written in the 20. chapter of Exodus.
Exod. 20. vers. 16. Thou shalt not beare false witnesse against thy Neighbor. Would wee be perfect Christians? Then must we performe two workes of Christianity:
Exod 20. vers. 16. Thou shalt not bear false witness against thy Neighbour. Would we be perfect Christians? Then must we perform two works of Christianity:
Wee wrong our neighbour eyther by the Violence of the hand, or by the Virulence of the tongue: The first is inhibited in the precepts praemised, the other is forbidden in the Text:
we wrong our neighbour either by the Violence of the hand, or by the Virulence of the tongue: The First is inhibited in the Precepts premised, the other is forbidden in the Text:
the Text therefore doth teach vs, as Saint Iames speaketh. 3 8. NONLATINALPHABET, to bridle an vnbridled euill, to take heede that wee offend not with our tongue:
the Text Therefore does teach us, as Saint James speaks. 3 8., to bridle an unbridled evil, to take heed that we offend not with our tongue:
Our Manners wee senceably apprenend inclining to false-hood, euery man is a lyar, saith the Apostle, Rom. 3. 4. Therefore must this inclination be restrained, by imbracing the truth. Nature looketh vpon an vntruth, as vpon some vnnaturall monster:
Our Manners we senceably apprenend inclining to falsehood, every man is a liar, Says the Apostle, Rom. 3. 4. Therefore must this inclination be restrained, by embracing the truth. Nature looks upon an untruth, as upon Some unnatural monster:
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for Oratio, is oris ratio; the Soule is the Mother, and the Tongue should be the Midwife of Truth: Now for the soule to conceiue a truth, and the tongue to bring forth a lye, this is vnreasonably vnnaturall. And for Policie wee cannot but know, that it is the disroynting of the body of the common-wealth,
for Oratio, is oris ratio; the Soul is the Mother, and the Tongue should be the Midwife of Truth: Now for the soul to conceive a truth, and the tongue to bring forth a lie, this is unreasonably unnatural. And for Policy we cannot but know, that it is the disroynting of the body of the commonwealth,
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and the offence it selfe, Bearing false-witnesse. I will inuert the order, and put the persons offending hindermost, as Iacob did Rachell and her children, lest some rough Esau (before he be appeased) should be angry and smite them, or me for them.
and the offence it self, Bearing False witness. I will invert the order, and put the Persons offending hindermost, as Iacob did Rachel and her children, lest Some rough Esau (before he be appeased) should be angry and smite them, or me for them.
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I begin with the Offence, Bearing false witnesse: Men doe beare false witnesse two waies: Priuately, and Publikely ▪ Priuately, by our selues. Publikely, before the Magistrate.
I begin with the Offence, Bearing false witness: Men do bear false witness two ways: Privately, and Publicly ▪ Privately, by our selves. Publicly, before the Magistrate.
Priuate bearing false witnesse, is a body of sinne, which I diuide into fiue members: NONLATINALPHABET, Slandering. NONLATINALPHABET, Railing. NONLATINALPHABET, Tale-bearing. NONLATINALPHABET, Flattery. NONLATINALPHABET, Lying.
Private bearing false witness, is a body of sin, which I divide into fiue members:, Slandering., Railing., Talebearing., Flattery., Lying.
1 Slandering is both actiue and passiue: Actiue, when men are reprouers of their neighbours by slaunders. Passiue, when they are approuers of the slanderers, by hearing them.
1 Slandering is both active and passive: Active, when men Are reprovers of their neighbours by slanders. Passive, when they Are approvers of the slanderers, by hearing them.
because the Diuell is the grand-slanderer, the father of slanderers, the grand-father of slanderers: he is named NONLATINALPHABET, an accuser, a slanderer:
Because the devil is the grand-slanderer, the father of slanderers, the grandfather of slanderers: he is nam, an accuser, a slanderer:
whence it is well said, if two men be (in communication) one speaking, and the other hearing slanders, they are both possessed; the diuell is in the eare of the one,
whence it is well said, if two men be (in communication) one speaking, and the other hearing slanders, they Are both possessed; the Devil is in the ear of the one,
And indeed it is my hearty vnfeigned wish, that both the Speakers and Hearers of slanders, might be Zimri and Cosbi, that both might be smote through with one sword of the Magistrate at one season.
And indeed it is my hearty unfeigned wish, that both the Speakers and Hearers of slanders, might be Zimri and Cozbi, that both might be smote through with one sword of the Magistrate At one season.
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He a ziba, this a Shemei. Railing, or (as the Scripture phrase is) Blasphemy, Leuit. 24. 11. is called NONLATINALPHABET Killel, of Kalel, perforare, to stabbe or smite through, answerable to the phrase of the psalmist, who stileth words, swords; implying that Railers stab at the very life of our credit.
He a ziba, this a Shimei. Railing, or (as the Scripture phrase is) Blasphemy, Levites 24. 11. is called Killel, of Kalel, perforare, to stab or smite through, answerable to the phrase of the psalmist, who styleth words, swords; implying that Railers stab At the very life of our credit.
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Tale-bearers tell (though) the truth (yet) vntruly or vntimely: and therefore are in truth, false-witnesses. Leuit. 19. 16. Thou shalt not walke about with tales amongst my people:
Talebearers tell (though) the truth (yet) untruly or untimely: and Therefore Are in truth, False-witnesses. Levites 19. 16. Thou shalt not walk about with tales among my people:
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Oh that wee English, could deale with these Foxes, as the Welsh men did with their Wolues! that wee could plucke off their skinnes, till they were extinct,
O that we English, could deal with these Foxes, as the Welsh men did with their Wolves! that we could pluck off their skins, till they were extinct,
As Iehonadab, 2 Sam. 13. did prostitute his seruice, to be the shamelesse instrument of Ammons shamefull lust, that so hee might insinuate himselfe into the fauour of the yong Prince.
As Jehonadab, 2 Sam. 13. did prostitute his service, to be the shameless Instrument of Ammons shameful lust, that so he might insinuate himself into the favour of the young Prince.
and they haue one true property of false Looking-glasses, Flatterers hurt our Eyes, that wee cannot see our selues. If my sentence might stand, I would censure such vnto the doome of Adonibezecke, Iudges 1. 7. Their toes should bee cut off, that they might goe to none:
and they have one true property of false Looking-glasses, Flatterers hurt our Eyes, that we cannot see our selves. If my sentence might stand, I would censure such unto the doom of Adonibezek, Judges 1. 7. Their toes should be Cut off, that they might go to none:
Cyprian in his Treatise against Gamesters, doth build his inuection against Dicers, vpon this ground: because gaming did occasion mandram medaciorum, a world of lyes. Lactantius pronounceth all lyes impious,
Cyprian in his Treatise against Gamesters, does built his invection against Dicers, upon this ground: Because gaming did occasion mandram medaciorum, a world of lies. Lactantius pronounceth all lies impious,
or deceiue vs. Augustine doth retract, euen Ironies, Rhetoricall figures, onely because they had the appearance of lying: it repented him of the petty excuses which hee made to his Parents being a childe,
or deceive us Augustine does retract, even Ironies, Rhetorical figures, only Because they had the appearance of lying: it repented him of the Petty excuses which he made to his Parents being a child,
And doubtlesse all these holy men cursed this sinne out of the mouth of the holy one of Israell, lying lips are an abomination to the Lord, saith Salomon, Prou. 12. 22. And most iustlie,
And doubtless all these holy men cursed this sin out of the Mouth of the holy one of Israel, lying lips Are an abomination to the Lord, Says Solomon, Prou. 12. 22. And most justly,
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for this is the Ieroboam that made Israell to sinne; all priuate and publicke breaches of this precept, issue from this fountaine, Lying. Wherefore blessed were that Common-wealth, which would make this common vice like Ahab, leauing not one lyer to pisse against the wall:
for this is the Jeroboam that made Israel to sin; all private and public Breaches of this precept, issue from this fountain, Lying. Wherefore blessed were that Commonwealth, which would make this Common vice like Ahab, leaving not one liar to piss against the wall:
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and his yoke-fellow Aequiuocation, like Iezabell, breaking the necke of that sinne, though the face thereof be painted, and an impious vice, cloaked with many godly pretences.
and his yokefellow Equivocation, like Jezebel, breaking the neck of that sin, though the face thereof be painted, and an impious vice, cloaked with many godly pretences.
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There are sixe accessories •nto this Principall: three before the act, and after the act there are three guiltie of Bearing false witnesse. Before false witnesse is giuen, men may be accessaries thereunto praecipiendo persuadendo, & consulendo, that is, by commanding, perswading, and by councelling any to beare false witnesse. First, by commanding, eyther directly, as 2 Sam. 12. 9. Nathan told Dauid that he had killed Vriah, when as hee onely commanded Ioab to kill him:
There Are sixe accessories •nto this Principal: three before the act, and After the act there Are three guilty of Bearing false witness. Before false witness is given, men may be accessaries thereunto praecipiendo persuadendo, & By consulting, that is, by commanding, persuading, and by Counseling any to bear false witness. First, by commanding, either directly, as 2 Sam. 12. 9. Nathan told David that he had killed Uriah, when as he only commanded Ioab to kill him:
Next, to perswade any vnto false-hood, is a communicating of that crime, especially by that reall perswasion, Bribery; so Mat. 28. 12. did the Iewes giue large Money to the souldiers to testifie falsely against the resurrection of our Sauiour.
Next, to persuade any unto falsehood, is a communicating of that crime, especially by that real persuasion, Bribery; so Mathew 28. 12. did the Iewes give large Money to the Soldiers to testify falsely against the resurrection of our Saviour.
And by Councelling men contract the same guilt, as did the same Iewes in the same place, Mat. 28. 15. who taught the souldiers how to answere the Magistrates interrogatories.
And by Counseling men contract the same guilt, as did the same Iewes in the same place, Mathew 28. 15. who taught the Soldiers how to answer the Magistrates interrogatories.
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Thus by commanding, directly or indirectly, by perswading, or by councelling, many men be accessary vnto false-witnesse, before the testimony may be tendred.
Thus by commanding, directly or indirectly, by persuading, or by Counseling, many men be accessary unto False witness, before the testimony may be tendered.
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Afterwards they may be accessary, as many waies: Conniuendo, consentiendo, defendendo, that is, by Conniuence, or winking at it; by consenting & approuing it; by defending and excusing it.
Afterwards they may be accessary, as many ways: Conniving, consentiendo, defendendo, that is, by Connivance, or winking At it; by consenting & approving it; by defending and excusing it.
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So the Magistrate, who doth but suspect false-witnesse, or any false-hood, let him looke forward to preuent it, otherwise conniuence may make him fall backward; Eli is a dreadfull example.
So the Magistrate, who does but suspect False witness, or any falsehood, let him look forward to prevent it, otherwise connivance may make him fallen backward; Eli is a dreadful Exampl.
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Consent also contracteth the guilt, be it either expressed by plaine partaking with impietie, as Psalm. 50. 18. or be it suppressed, as Prouerb. 24. 11. 12. Deliuer them that are drawne to death:
Consent also contracteth the guilt, be it either expressed by plain partaking with impiety, as Psalm. 50. 18. or be it suppressed, as Proverb. 24. 11. 12. Deliver them that Are drawn to death:
eyther it is taken particularly for an adioyning acquaintance, as Luk. 1. 58. Neighbours are called NONLATINALPHABET, men who haue their houses neere together: Or it is taken generally for euery man,
either it is taken particularly for an adjoining acquaintance, as Luk. 1. 58. Neighbours Are called, men who have their houses near together: Or it is taken generally for every man,
In this Text it is vsed in the second sence, a Neighbour, signifying any man, as Math. 5. 43. our Sauiour doth argue the glosse of the Pharises, as corrupt,
In this Text it is used in the second sense, a Neighbour, signifying any man, as Math. 5. 43. our Saviour does argue the gloss of the Pharisees, as corrupt,
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It is not (saith hee) my guise to lye vnto my friend, nor beare false-witnesse against my acquaintance. But, Thou shalt not beare false witnesse against thy neighbour;
It is not (Says he) my guise to lie unto my friend, nor bear False witness against my acquaintance. But, Thou shalt not bear false witness against thy neighbour;
Vnlike the Athenians, who were wont to pray onely for themselues, and for their neighbours of Chios: so for a Christian to giue true witnesse onely to whom hee is enforced by Law,
Unlike the Athenians, who were wont to pray only for themselves, and for their neighbours of Chios: so for a Christian to give true witness only to whom he is Enforced by Law,
or ingaged by nature, this is Athenian, vncircumcised, and heathenish. Both these Christian duties are confirmed by Christ himselfe, Math. 5. 45. Be ye children of your Father that is in heauen,
or engaged by nature, this is Athenian, uncircumcised, and Heathenish. Both these Christian duties Are confirmed by christ himself, Math. 5. 45. Be you children of your Father that is in heaven,
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Would God that this instruction were as vsuall as it is beneficiall. Behold heere a Cynosura, a loade-starre, to guide our conscience, in the proposing and composing of all controuersies;
Would God that this instruction were as usual as it is beneficial. Behold Here a Cynosura, a loadstar, to guide our conscience, in the proposing and composing of all controversies;
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If the Lord would please to infuse it into the hearts of all men, that Iudge, Iurie, Sollicitour, Counsellour, Aduocate, Witnesse, Accuser, that euery one would esteeme the Accused as himselfe: this wou'd make all men to be NONLATINALPHABET and NONLATINALPHABET, to be Peace keepers, and peace makers; to vse a Conscience in accusing his Neighbour; Thou shalt loue thy Neighbour as thy selfe:
If the Lord would please to infuse it into the hearts of all men, that Judge, Jury, Solicitor, Counselor, Advocate, Witness, Accuser, that every one would esteem the Accused as himself: this would make all men to be and, to be Peace keepers, and peace makers; to use a Conscience in accusing his Neighbour; Thou shalt love thy Neighbour as thy self:
Here the hearer may preach to the Preacher, and say to mee, Physitian cure thy selfe; and doe not Thou beare false-witnesse. For false-witnesse wee doe beare, when wee make our Sermons like the Manna (in the Iewish fable) to giue a seuerall taste, answerable to each seuerall appetite:
Here the hearer may preach to the Preacher, and say to me, physician cure thy self; and do not Thou bear False witness. For False witness we do bear, when we make our Sermons like the Manna (in the Jewish fable) to give a several taste, answerable to each several appetite:
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Soothing Preachers are like vnskilfull Chirurgians, who softly touch the wound on the out-side, thereby making it to fester the more dangerously in the inside. A fit resemblance:
Soothing Preachers Are like unskilful Chirurgeons, who softly touch the wound on the outside, thereby making it to fester the more dangerously in the inside. A fit resemblance:
Who obscrueth not that the smooth tongue of the Preacher, maketh an impostumed hart of the hearer? Sensible of which sinne was holy Augustine, when he cried to God to pardon the sinnes of his youth, but especially this;
Who obscrueth not that the smooth tongue of the Preacher, makes an impostumed heart of the hearer? Sensible of which sin was holy Augustine, when he cried to God to pardon the Sins of his youth, but especially this;
First therefore, the honorable Iudges are humbly to be intreated for Gods cause, that they will beare true witnesse in Mans cause. I acknowledge my selfe an vnworthy instructer of them, and their calling:
First Therefore, the honourable Judges Are humbly to be entreated for God's cause, that they will bear true witness in men cause. I acknowledge my self an unworthy instructer of them, and their calling:
onely Mr. Gehazi must haue a tallent of siluer; some siluer, Memorandum, for admission, or for expedition, A certaine fellow had one squinte eye, and the other smote out: here-hence, one said vnto him, thou hast two eyes, but Vnum ncquam, alterum nequaquam, with one eye thou doest see ill, with the other thou doest not see at all. Historians say that some Magistrates haue beene attended by some such seruants.
only Mr. Gehazi must have a talent of silver; Some silver, Memorandum, for admission, or for expedition, A certain fellow had one squint eye, and the other smote out: here-hence, one said unto him, thou hast two eyes, but One ncquam, alterum Nequaquam, with one eye thou dost see ill, with the other thou dost not see At all. Historians say that Some Magistrates have been attended by Some such Servants.
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hee craueth fauour from another, and he is nequam, hee will not see to admit him — vnlesse it be through a paire of siluer spectacles. These are Gehazies! O that it were in my power to bequeath them the blessing of Elishai! That Seruant to a Iudge, that Clerke to a Iustice, or that Deputie to a Sheriffe, who shall (be a false witnesse) sell his neighbours cause,
he craveth favour from Another, and he is nequam, he will not see to admit him — unless it be through a pair of silver spectacles. These Are Gehazies! Oh that it were in my power to Bequeath them the blessing of Elishai! That Servant to a Judge, that Clerk to a justice, or that Deputy to a Sheriff, who shall (be a false witness) fell his neighbours cause,
yet) if hee prosecute it for hatred, like Doeg, or for couetousnesse, like Iezabell, then dare I bouldly say to such a man, Thou dost beare false-witnesse against thy neighbour.
yet) if he prosecute it for hatred, like Doeg, or for covetousness, like Jezebel, then Dare I boldly say to such a man, Thou dost bear False witness against thy neighbour.
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Such a politician is many a Plaintife, who doth force his quiet neighbour into a forced vnquietnesse, by turnes, to arme himselfe for the wicked warre of continuall contention.
Such a politician is many a Plaintiff, who does force his quiet neighbour into a forced unquietness, by turns, to arm himself for the wicked war of continual contention.
In this cause my prayer in generall, is, that the Magistrates might be like the Aramites, 1 Reg. 22. 34. that they would bend the whole force of iustice against (this Ahab) this man, who troubleth all Israell: And in particular my vnfeigned prayer is, that heauen would inable my vnworthy selfe to be that Archer, 1 Reg. 22. 34. that ignorantly I might smite some such quarrelling wretch,
In this cause my prayer in general, is, that the Magistrates might be like the Aramites, 1 Reg. 22. 34. that they would bend the Whole force of Justice against (this Ahab) this man, who Troubles all Israel: And in particular my unfeigned prayer is, that heaven would inable my unworthy self to be that Archer, 1 Reg. 22. 34. that ignorantly I might smite Some such quarreling wretch,
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and will instruct them concerning their soules, as from my soule I desire they should instruct mee concerning my estate: where I suspect an ill case, I will tell it plainely. Let that imputation laid vpon the Romish Lawyers, bee as farre from ours,
and will instruct them Concerning their Souls, as from my soul I desire they should instruct me Concerning my estate: where I suspect an ill case, I will tell it plainly. Let that imputation laid upon the Romish Lawyers, be as Far from ours,
Neuer may this language of Canaan be vnderstood in our land of Israell. Rather what Possidonius reporteth of Augustine, let that be reported of all good Lawyers:
Never may this language of Canaan be understood in our land of Israel. Rather what Posidonius Reporteth of Augustine, let that be reported of all good Lawyers:
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hee would rather loose his friend; and in the name of God, let these rather loose their fee, than conceale the truth. And let euery conscionable Lawyer know, that if he aduise in a bad cause, at Gods barre that same Client shall appeach him to be Eue, that he gaue the apple, that his councel opened the way to the forbidden fruit: and as a praeamble to Gods hate, hee shall first incurre mans hate, he that saith to the wicked, thou art righteous, him shall that people curse, Prou. 24. 24. Wherefore let me once councell the Councellor, of all other:
he would rather lose his friend; and in the name of God, let these rather lose their fee, than conceal the truth. And let every conscionable Lawyer know, that if he advise in a bad cause, At God's bar that same Client shall appeach him to be Eve, that he gave the apple, that his council opened the Way to the forbidden fruit: and as a preamble to God's hate, he shall First incur men hate, he that Says to the wicked, thou art righteous, him shall that people curse, Prou. 24. 24. Wherefore let me once council the Councillor, of all other:
Neyther can the conscience of the Aduocate plead for himselfe that he is good, if his tongue doth plead for a cause which his conscience knoweth to bee bad. If NONLATINALPHABET were not impossibilities:
Neither can the conscience of the Advocate plead for himself that he is good, if his tongue does plead for a cause which his conscience Knoweth to be bad. If were not impossibilities:
Oh that the noble soule of Papinianus liued in the bosome of our English Aduocates. When Antoninus had made away his brother Geta, after the first yeare of their ioynt Empire, he intreated Papinianus (a famous Lawyer) to plead his excuse:
O that the noble soul of Papinian lived in the bosom of our English Advocates. When Antoninus had made away his brother Geta, After the First year of their joint Empire, he entreated Papinian (a famous Lawyer) to plead his excuse:
for hee that iustifieth the wicked, and he that condemneth the iust, are both an abhomination to the Lord, Prou. 17. 15. Therefore as the boy euery day cried vnto King Philip of Macedonia, NONLATINALPHABET, Remember that thou art a man:
for he that Justifieth the wicked, and he that Condemneth the just, Are both an abomination to the Lord, Prou. 17. 15. Therefore as the boy every day cried unto King Philip of Macedonia,, remember that thou art a man:
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So is it my hearty wish, that whensoeuer the Aduocate is beginning to plead, that then the spirit of God would whisper vnto his soule, the words of my Text. Take heed, now:
So is it my hearty wish, that whensoever the Advocate is beginning to plead, that then the Spirit of God would whisper unto his soul, the words of my Text. Take heed, now:
Other accessaries vnto false witnesse, may be Bailiffes and vnder-Sheriffs. Some haue beene suspected, (I would it were a suspition onely,) that Writs being sent into the country, haue beene entertained by these officers,
Other accessaries unto false witness, may be Bailiffs and vnder-Sheriffs. some have been suspected, (I would it were a suspicion only,) that Writs being sent into the country, have been entertained by these Officers,
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as the Ephramites were by the Gileadites, Iudg. 12. 6. If they cannot pronounce Shibboleth, but Sibboleth: if there be but a syllable wanting in the word,
as the Ephraimites were by the Gileadites, Judges 12. 6. If they cannot pronounce Shibboleth, but Sibboleth: if there be but a syllable wanting in the word,
Now these men doe hinder true witnesse, and thereby come within the compasse of false witnesse. And indeed, such as do hinder the Law from execution, happy were it,
Now these men do hinder true witness, and thereby come within the compass of false witness. And indeed, such as doe hinder the Law from execution, happy were it,
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The Iurie also may be the instruments of false witnesse. The Iurie should be like the Disciples, Luk. 10. 5. wheresoeuer they come, they should say, peace be to this house:
The Jury also may be the Instruments of false witness. The Jury should be like the Disciples, Luk. 10. 5. wheresoever they come, they should say, peace be to this house:
To preuent this vnchristian insolency, iniury, periury, to each of the Iurie I must propound a new Text, the third Commandement. Thou shalt not take the name of the Lord thy God in vaine,
To prevent this unchristian insolency, injury, perjury, to each of the Jury I must propound a new Text, the third Commandment. Thou shalt not take the name of the Lord thy God in vain,
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The Israelites punished such by a Tali•, limme for limme, and life for life: what he intended to offer by his falsehood, the same was hee iudged to suffer for his falsehood.
The Israelites punished such by a Tali•, limb for limb, and life for life: what he intended to offer by his falsehood, the same was he judged to suffer for his falsehood.
First for himselfe, because he hauing once cracked his credit (and being known for false and for sworne by him that hired him) like to those iron instruments, he becommeth hard, and putteth on a harlots face: shameles of Periurie.
First for himself, Because he having once cracked his credit (and being known for false and for sworn by him that hired him) like to those iron Instruments, he becomes hard, and putteth on a harlots face: shameless of Perjury.
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first a false witnesse is an Hammer to the Iudge, hee doth astonish him (as if one man should smite another in the head with an hammer,) so that hee knoweth not what to determine.
First a false witness is an Hammer to the Judge, he does astonish him (as if one man should smite Another in the head with an hammer,) so that he Knoweth not what to determine.
Next he is a sword to him that hired him, hee incourageth him with hope to vanquish his aduersary the second time by his purse, and putteth a sword into his hand to kill the innocent.
Next he is a sword to him that hired him, he Encourageth him with hope to vanquish his adversary the second time by his purse, and putteth a sword into his hand to kill the innocent.
Finally hee is a sharpe arrow to him against whom he doth witnesse, (though that man be least in damaged, haue he but grace to be patient) yet to him he is a sharpe arrow, to sticke in his life, estate, reputation. To conclude:
Finally he is a sharp arrow to him against whom he does witness, (though that man be least in damaged, have he but grace to be patient) yet to him he is a sharp arrow, to stick in his life, estate, reputation. To conclude:
But beware, it is desperate Physick, it is Opium, it will cast you into a dead sleepe, that you shall drop into Hell, before you so much as dreame of damnation.
But beware, it is desperate Physic, it is Opium, it will cast you into a dead sleep, that you shall drop into Hell, before you so much as dream of damnation.
Giue me leaue therefore to prescribe another: Indeed it is a Corasiue, but soueraigne notwithstanding. Let this time transport our soules to meditate one another time:
Give me leave Therefore to prescribe Another: Indeed it is a Corasiue, but sovereign notwithstanding. Let this time transport our Souls to meditate one Another time:
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so then the guilty conscience shall be haled forth by thousands of ministring flames of fire, to appeare before that Iudge whose face is Maiesty, and frowne confusion: Doe but thinke vpon this;
so then the guilty conscience shall be haled forth by thousands of ministering flames of fire, to appear before that Judge whose face is Majesty, and frown confusion: Do but think upon this;
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the very thought of it wil compell the Preacher to instruct bouldly, the Iudge to determine iustly, the Seruant to informe honestly, the Plaintife to accuse vprightly, the Counsellor to aduise wisely, the Aduocate to pleade warily, the vnder-Officers to execute law impartially, the Iurie to giue their Verdit sincerely, the witnesse to sweare fearefully, and giue euidence truely: and all of vs to liue conscionably.
the very Thought of it will compel the Preacher to instruct boldly, the Judge to determine justly, the Servant to inform honestly, the Plaintiff to accuse uprightly, the Counsellor to advise wisely, the Advocate to plead warily, the vnder-Officers to execute law impartially, the Jury to give their Verdict sincerely, the witness to swear fearfully, and give evidence truly: and all of us to live Conscionably.
The Lord grant that we may so discharge our duties this day, that we be not afraid to appeare before that Great Iudge at the last day. Amen. NONLATINALPHABET. FINIS.
The Lord grant that we may so discharge our duties this day, that we be not afraid to appear before that Great Judge At the last day. Amen.. FINIS.
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